Question

 

Brahmvivartavada of Sankar and Brahmaparinamvada of Ramanuja

19 Jul 2025
Answer :
Word Count : 1141
In Indian philosophy, particularly within the Vedanta tradition, the nature of the relationship between Brahman (the Ultimate Reality) and the universe has been a subject of deep inquiry and varied interpretation. Among the most prominent theories addressing this issue are Brahmvivartavada, advocated by Adi Shankaracharya, and Brahmaparinamvada, espoused by Ramanujacharya. Both theories are rooted in the Upanishadic teachings but diverge significantly in their metaphysical assumptions, epistemological frameworks, and theological implications. Brahmvivartavada (Theory of Apparent Transformation of Brahman) Brahmvivartavada, or the theory of apparent transformation of Brahman, is a key philosophical concept of Advaita Vedanta, as expounded by Adi Shankaracharya. According to this theory, the world is not a real transformation of Brahman, but only an illusory or apparent manifestation due to avidya (ignorance) or maya. Brahman, in its essential nature, is nirguna (without attributes), nirvikara (unchanging), and advitīya (non-dual). Shankara proposes that the manifold world of names and forms (nama-rupa) is superimposed upon Brahman just as a snake is superimposed upon a rope in dim light. The world, therefore, is a vivarta (apparent or illusory change) of Brahman, not a parinama (real transformation). Just as the rope does not actually become a snake, Brahman does not become the world—it only appears as the world due to ignorance. This concept is deeply rooted in Upanishadic statements, such as “*Brahma satyam, jagat mithya, jivo brahmaiva na aparah*” (Brahman is real, _________ ________ _________ _________ ________ ___ _________ __________.
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